Soc.Culture.Jewish NewsgroupsFrequently Asked Questions
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Question 18.3.8: Reform's Position On...Homosexuality

The position of North American Reform Jewry with respect to homosexuals,
homosexuality, and the acknowledgement of homosexual relationships can be seen
in the statements of the two key bodies of North American Reform Jewry, the
CCAR and UAHC. These statements also show how the positions have both changed
(in some aspects) and stayed the same (in some aspects) over time.

In 1977, the CCAR (the organization of Reform Rabbis) adopted a
resolution
(http://www.ccarnet.org/cgi-bin/resodisp.pl?file=rights&year=1977)
calling for legislation decriminalizing homosexual acts between consenting
adults, and calling for an end to discrimination against gays and lesbians. The
resolution called on Reform Jewish organizations to develop programs to
implement this stand. The same year, UAHC (the organization of Reform
Congregations) issued a resolution that supported homosexuals, but did not
encourage the lifestyle:

... resolved that homosexual persons are entitled to equal protection
under the law. We oppose discrimination against homosexuals in areas of
opportunity, including employment and housing. We call upon our society to see
that such protection is provided in actuality.

... resolved that we affirm our belief that private sexual act
between consenting adults are not the proper province of government and law
enforcement agencies.

... resolved that we urge congregations to conduct appropriate
educational programming for youth and adults so as to provide greater
understanding of relation of Jewish values to the range of human sexuality.

In response to this, in 1987, UAHC resolved that it would:

Urge its congregations and affiliates to:

Encourage lesbian and gay Jews to share and participate in
worship, leadership, and general congregational life of all synagogues.

Continue to develop educational programs in the synagogue and
community which promote understanding and respect for lesbians and gays.

Employ people without regard to sexual orientation.

Urge the Commission on Social Action to bring its recommendations to
the next General Assembly after considering the report of the CCAR committee
and any action of the CCAR pursuant to it.

Urge the Committee on Liturgy to formulate liturgically inclusive
language.

Then, in 1989, UAHC resolved to:

Reaffirm its 1987 resolution and call upon all departments of the
UAHC and our member congregations to fully implement its provisions.

Embark upon a movement-wide program of heightened awareness and
education to achieve the fuller acceptance of gay and lesbian Jews in our
midst.

Urge our member congregations to welcome gay and lesbian Jews to
membership, as singles, couples, and families.

Commend the CCAR for its sensitive and thorough efforts to raise the
consciousness of the rabbinate regarding homosexuality. We urge the CCAR to
pursue its own mandate with vigor and complete its tasks as soon as possible in
order to respond to the communal and spiritual aspirations of gay and lesbian
Jews.

In 1990, the CCAR endorsed the report of the Ad Hoc Committee on
Homosexuality and the Rabbinate. This position paper urged that "all rabbis,
regardless of sexual orientation, be accorded the opportunity to fulfill the
sacred vocation that they have chosen." The committee endorsed the view that
"all Jews are religiously equal regardless of their sexual orientation." The
committee expressed its agreement with changes in the admissions policies of
the Hebrew Union College-Jewish Institute of Religion, which stated that the
"sexual orientation of an applicant [be considered] only within the context of
a candidates overall suitability for the rabbinate," and reaffirmed that
all rabbinic graduates of the HUC-JIR would be admitted into CCAR membership
upon application. The report described differing views within the committee as
to the nature of kiddushin, and deferred the matter of rabbinic
officiation.

A 1996 resolution resolved that the CCAR "support the right of gay and
lesbian couples to share fully and equally in the rights of civil marriage,"
and voiced opposition to governmental efforts to ban gay and lesbian marriages.
The resolution also said:

Judaism places great emphasis on family, children, and the future,
which is assured by a family. However we may understand homosexuality, whether
as an illness, as a genetically based dysfunction or as a sexual preference and
lifestyle - we cannot accommodate the relationship of two homosexuals as a
"marriage" within the context of Judaism, for none of the elements of qiddushin
(sanctification) normally associated with marriage can be invoked for this
relationship.

In addition to these resolutions, two CCAR committees have addressed the
question of same-gender officiation. The CCAR Committee on Responsa addressed
the question of whether homosexual relationships can qualify as kiddushin
(which it defined as "Jewish marriage"). By a committee majority of 7 to 2, the
committee concluded that "homosexual relationships, however exclusive and
committed they may be, do not fit within this legal category; they
cannot be called kiddushin. We do not understand Jewish marriage apart
from the concept of kiddushin." The committee acknowledged its lack of
consensus on this question.

In 1998, The Ad Hoc Committee on Human Sexuality issued a report that
included its conclusion, by a committee majority of 11 with 1 abstention, that
"kedushah may be present in committed same gender relationships between two
Jews and that these relationships can serve as the foundation of stable Jewish
families, thus adding strength to the Jewish community." The report called upon
the CCAR to support all colleagues in their choices in this matter, and to
develop educational programs. Note this change of position, from "cannot be" to
"may be present". However, the report implied it is not present in all.

WHEREAS, in March of 1999 the Womens Rabbinic Network passed a
resolution urging the Central Conference of American Rabbis to bring the issue
of honoring ceremonies between two Jews of the same gender to the floor of the
convention plenum, and

WHEREAS, the institutions of Reform Judaism have a long history of
support for civil and equal rights for gays and lesbians, and

WHEREAS, North American organizations of the Reform Movement have
passed resolutions in support of civil marriage for gays and lesbians,
therefore

WE DO HEREBY RESOLVE, that the relationship of a Jewish, same gender
couple is worthy of affirmation through appropriate Jewish ritual, and

FURTHER RESOLVED, that we recognize the diversity of opinions within
our ranks on this issue. We support the decision of those who choose to
officiate at rituals of union for same-gender couples, and we support the
decision of those who do not, and

FURTHER RESOLVED, that we call upon the CCAR to support all colleagues
in their choices in this matter, and

FURTHER RESOLVED, that we also call upon the CCAR to develop both
educational and liturgical resources in this area.

Rabbi Eric Yoffee of UAHC, on March 29, 2000, released the following
statement in response to the March 2000 resolution:

This afternoon the Central Conference of American Rabbis, meeting in
Greensboro, NC, adopted a resolution by an overwhelming vote stating, in part,
that "the relationship of a Jewish, same gender couple is worthy of affirmation
through appropriate Jewish ritual."

It is important to note what the resolution on same gender unions does
and does not say. It does not compel any rabbi to officiate at such a ritual,
and indeed supports the right of a rabbi not to officiate. It does not specify
what ritual is appropriate for such a ceremony. It does not say that the
ceremony performed should be called a "marriage."

Nonetheless, the historical and religious significance of this
resolution is indisputable. For the first time in history, a major rabbinical
body has affirmed the Jewish validity of committed, same gender relationships.

What do the members of UAHC congregations think about this resolution?
It is impossible to know for certain. Some have told me of their strong
support, while others have indicated their opposition. Still others have said
that they are sympathetic to the ideas expressed but felt no resolution was
necessary at this time.

Over the last quarter century, the UAHC Biennial Assembly has spoken
out strongly in support of human and civil rights for gays and lesbians. We
have admitted to membership a number of congregations that offer special
outreach to gay and lesbian Jews, and called upon Reform synagogues to welcome
gay and lesbian Jews as singles, couples, and families, and not to discriminate
on the basis of sexual orientation in matters related to employment and
volunteer leadership. And the UAHC has initiated vigorous education programs to
heighten awareness of discrimination and to achieve fuller acceptance of gay
and lesbian Jews in our midst.

The Union, however, has always refrained from addressing the issue of
rabbinic participation in same gender weddings or commitment ceremonies. As a
congregational body, it is our task to provide guidance on issues of
congregational policy that are normally decided by synagogue boards. But
performance or non-performance of a same gender commitment ceremony is a
rabbinical matter, to be determined by each rabbi according to his or her
conscience and understanding of Jewish tradition. Therefore, while our
synagogue members have felt free to present their views to their own rabbis,
and many have done so vigorously, the Union as an organization has
appropriately remained silent on the CCAR resolution, and took no part in the
many months of debate prior to the convention.

But I too am a rabbi, of course, and I was present at Greensboro. And
I would like you to know that, voting as an individual, I cast my ballot in
favor the resolution. I did so because of my belief that our gay and lesbian
children, relatives, and friends are in great need of spiritual support; that
the Torahs prohibition of homosexuality can reasonably be understood as a
general condemnation of ancient cultic practice; that loving, permanent
homosexual relationships, once difficult to conceive, are now recognized as an
indisputable reality; and that in these relationships, whether or not we see
them as "marriages" it is surely true that G-d and holiness can be present.

I know that many disagree. But whatever one thinks on the commitment
ceremony question, I assume that we will respect those who believe otherwise,
and remember what unites us in this debate: our responsibility to welcome gays
and lesbians into our synagogues. Because this I know: if there is anything at
all that Reform Jews do, it is to create an inclusive spiritual home for all
those who seek the solace of our sanctuaries. And if this Movement does not
extend support to all who have been victims of discrimination, including gays
and lesbians, then we have no right to call ourselves Reform
Jews.

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always best to consult a competent authority--your local rabbi is a good place
to start.

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